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Shloka 17

Bhīṣma’s Counsel on Reconciliation and Partition (भीष्मोपदेशः—संधि-राज्यविभागविचारः)

सा चाप्युक्तवती वाचं भैक्षवद्‌ भुज्यतामिति । तस्मादेतदहं मन्ये परं धर्म द्विजोत्तम

sā cāpy uktavatī vācaṃ bhaikṣavad bhujyatām iti | tasmād etad ahaṃ manye paraṃ dharma dvijottama ||

Nàng cũng đã nói những lời ấy: “Hãy cùng hưởng như của bố thí được chia phần.” Vì vậy, hỡi bậc tối thượng trong hàng lưỡng sinh, ta xem mối dây hôn phối này—được chia chung giữa năm anh em chúng ta—là dharma tối thượng.

साshe
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
अपिalso
अपि:
TypeIndeclinable
Rootअपि
उक्तवतीhaving said
उक्तवती:
Karta
TypeVerb
Rootवच्
FormFeminine, Nominative, Singular, क्तवतु (past active participle)
वाचम्speech; words
वाचम्:
Karma
TypeNoun
Rootवाच्
FormFeminine, Accusative, Singular
भैक्षवत्like alms; as alms
भैक्षवत्:
Karma
TypeAdjective
Rootभैक्षवत्
FormNeuter, Accusative, Singular
भुज्यताम्let it be enjoyed/consumed
भुज्यताम्:
TypeVerb
Rootभुज्
FormImperative, Passive, Third, Singular
इतिthus
इति:
TypeIndeclinable
Rootइति
तस्मात्therefore; from that
तस्मात्:
TypeIndeclinable
Rootतद्
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद्
FormNominative, Singular
मन्येI think; I consider
मन्ये:
TypeVerb
Rootमन्
FormPresent, Atmanepada, First, Singular
परम्supreme; highest
परम्:
TypeAdjective
Rootपर
FormMasculine, Accusative, Singular
धर्मम्dharma; righteous duty
धर्मम्:
Karma
TypeNoun
Rootधर्म
FormMasculine, Accusative, Singular
द्विजोत्तमO best of the twice-born (brahmin)
द्विजोत्तम:
Sampradana
TypeNoun
Rootद्विज-उत्तम
FormMasculine, Vocative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
K
Kuntī (implied as 'she/our mother')
D
Dvijottama (addressed brāhmaṇa; typically Vyāsa in this context)

Educational Q&A

Yudhiṣṭhira presents obedience to a mother’s spoken command and the preservation of fraternal unity as a form of supreme dharma, even when it leads to an unusual marital arrangement.

After Kuntī’s instruction to “share” what was brought, Yudhiṣṭhira argues before a brāhmaṇa authority that the resulting marriage connection—shared among the five brothers—should be accepted as the highest righteous course.